As for the Prophet (peace and blessings of Allah be upon him) being specifically addressed, it does not necessitate that the ruling be specific to him, for the reasons we have mentioned. Furthermore, the Companions (may Allah be pleased with them) objected to those who withheld Zakat when they said: 'Allah the Exalted specified His Prophet for the taking of Zakat, by His saying: "Take a sadaqah (alms) from their wealth" (30).' Allah the Exalted also said: 'O Prophet, why do you prohibit [yourself from] what Allah has made lawful for you' (31), and this is not specific to him. If it is said: 'But the Prophet (peace and blessings of Allah be upon him) delayed the prayer on the day of al-Khandaq (the Trench) and did not pray it,' we reply: This was before the revelation of the Prayer of Fear. One should only adopt the later and then the latest of the commands of the Messenger of Allah (peace and blessings of Allah be upon him), which would abrogate what came before it. Moreover, this objection is invalid in itself, as there is no disagreement that the Prophet (peace and blessings of Allah be upon him) was permitted to perform the Prayer of Fear, and Allah the Exalted commanded him to do so in His Book; thus, it is not permissible to use as evidence something that contradicts the Book and the Consensus. It is possible that the Prophet (peace and blessings of Allah be upon him) delayed the prayer due to forgetfulness, for it is narrated that the Prophet (peace and blessings of Allah be upon him) asked them about their prayer, and they said: 'We have not prayed.' It is also narrated that Umar said: 'I did not pray the Asr (Afternoon) prayer.' The Prophet (peace and blessings of Allah be upon him) said: 'By Allah, I did not pray it' (32), or as it was reported. What points to the correctness of this is that there was no fighting there to prevent him from the prayer; this thus indicates what we have mentioned.
314 - Issue: He said: '(And the Prayer of Fear, when one is facing the enemy while on a journey, he shall pray one rak'ah with one group, and they shall complete another for themselves with the Praise of Allah (Al-Fatihah) and a surah, then they shall go to guard. Then the other group that is facing the enemy shall come and pray one rak'ah with him, and they shall complete another for themselves with the Praise of Allah and a surah, and he shall prolong the tashahhud until they complete the tashahhud, and he shall then deliver the taslim with them.)'
The summary of this is that fear does not affect the number of rak'ahs for the Imam or the followers.
= the previous chapter. (30) Surah at-Tawbah: 103. (31) Surah at-Tahrim: 1. (32) Reported by al-Bukhari, in: The Chapter on one who prays with the people in congregation after the time has elapsed, and the Chapter on performing missed prayers in the order of the first missed, from the Book of Times; and in: The Chapter on the saying of a man 'We have not prayed', from the Book of the Adhan; and in: The Chapter on prayer while confronting fortresses and meeting the enemy, from the Book of the Prayer of Fear; and in: The Chapter on the Expedition of the Trench, from the Book of Military Expeditions. Sahih al-Bukhari 1/154, 155, 165, 2/19, 5/141. And by Muslim, in: The Chapter on the evidence for the one who said the middle prayer is the Asr prayer, from the Book of Mosques. Sahih Muslim 1/438. And by al-Tirmidhi, in: The Chapter on what has been reported regarding the man who misses prayers, which one should he begin with, from the Chapters on Prayer. Aridat al-Ahwadhi 1/292.
فأمَّا تَخْصِيصُ النَّبِيِّ -صلى اللَّه عليه وسلم- بالخِطابِ، فلا يُوجِبُ تَخْصِيصَه بالحُكْمِ؛ لما ذَكَرْنَاهُ، ولأنَّ الصَّحَابَةَ، رَضِىَ اللهُ عنهم، أنْكَرُوا على مانِعِى الزكاة قَوْلَهم: إنَّ اللهَ تعالى خَصَّ نَبِيَّهُ بأَخْذِ الزكاةِ، بقَوْلِه: {خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً} (٣٠). وقد قال اللهُ تعالى: {يَاأَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللَّهُ لَكَ} (٣١) وهذا لا يَخْتَصُّ به. فإنْ قيل: فالنَّبِيُّ -صلى اللَّه عليه وسلم- أَخَّرَ الصلاةَ يَوْمَ الخَنْدَقِ، ولم يُصَلِّ. قُلْنا: هذا كان قبلَ نُزُولِ صلاةِ الخَوْفِ، وإنما يُؤْخَذُ بالآخِرِ فالآخِرِ من أَمْرِ رسولِ اللهِ -صلى اللَّه عليه وسلم-، ويكونُ نَاسِخًا لما قَبْلَه، ثم إنَّ هذا الاعْتِراضَ باطِلٌ في نَفْسِه، إذْ لا خِلافَ في أنَّ النَّبِيَّ -صلى اللَّه عليه وسلم- كان له أنْ يُصَلِّىَ صلاةَ الخَوْفِ، وقد أمَرَهُ اللهُ تعالى بذلك في كِتابِه، فلا يجوزُ الاحْتِجاجُ بما يُخَالِفُ الكِتابَ والإِجْماعَ. ويَحْتَمِلُ أنَّ النَّبِيَّ -صلى اللَّه عليه وسلم- أَخَّرَ الصلاةَ نِسْيَانًا، فإنَّه رُوِىَ أنَّ النَّبِيَّ -صلى اللَّه عليه وسلم- سَأَلَهُم عن صلاتِها، فقالوا: ما صَلَّيْنَا. وَرُوِىَ أنَّ عُمرَ قال: ما صَلَّيْتُ العَصْرَ. فقال النَّبِيُّ -صلى اللَّه عليه وسلم-: "وَاللهِ ما صَلَّيْتُها" (٣٢). أو كما جاءَ، ويَدُلُّ على صِحَّةِ هذا أنَّه لم يكنْ ثَمَّ قِتَالٌ يَمْنَعُهُ من الصلاةِ، فدَلَّ على ما ذَكَرْناهُ.
٣١٤ - مسألة؛ قال: (وصَلَاةُ الخَوْفِ إذَا كَانَ بإزَاءِ العَدُوِّ وهُوَ في سَفَرٍ، صَلَّى بِطَائِفَةٍ رَكْعَةً، وأَتَمَّتْ لِأَنْفُسِها أُخْرَى بالحَمْد لِلهِ وسُورَةٍ، ثم ذَهَبَتْ تَحْرُسُ، وجَاءَتِ الطَّائِفَةُ الأُخْرَى الَّتِى بإزَاءِ العَدُوِّ، فَصَلَّتْ مَعَهُ رَكْعَةً وأَتَمَّتْ لِأَنْفُسِها أُخْرَى بالحَمْد لِلهِ وسُورَةٍ، ويُطِيلُ التَّشَهُّدَ حتى يُتِمُّوا التَّشَهُّدَ، ويُسَلِّمُ بِهِمْ)
وجُمْلَةُ ذلك أنَّ الخَوْفَ لا يُؤَثِّرُ في عَدَدِ الرَّكَعَاتِ في حَقِّ الإِمامِ والمَأْمُومِ
= الباب السابق.(٣٠) سورة التوبة ١٠٣.(٣١) سورة التحريم ١.(٣٢) أخرجه البخاري، في: باب من صلى بالناس جماعة بعد ذهاب الوقت، وباب قضاء الصلوات الأولى فالأولى، من كتاب المواقيت، وفى: باب قول الرجل ما صلينا، من كتاب الأذان، وفى: باب الصلاة عند مناهضة الحصون ولقاء العدو، من كتاب صلاة الخوف، وفى باب غزوة الخندق، من كتاب المغازى. صحيح البخاري ١/ ١٥٤، ١٥٥، ١٦٥، ٢/ ١٩، ٥/ ١٤١. ومسلم، في: باب الدليل لمن قال الصلاة الوسطى هي صلاة العصر، من كتاب المساجد. صحيح مسلم ١/ ٤٣٨. والترمذي، في: باب ما جاء في الرجل تفوته الصلوات بأيتهن يبدأ، من أبواب الصلاة. عارضة الأحوذى ١/ ٢٩٢.
